Question: What does it mean that the point in the heart is not part of the Kli? Does the Kli feel it? It seems that this point has a connection with the upper, yet creation cannot attain the upper until it crosses the Machsom. How can this be?

Answer: How is it that you are sitting here and striving toward the upper world? This is by no means attainment of the upper world. Among all your qualities there is one quality, among all your desires there is one specific desire that senses it will receive fulfillment from the upper world.

Your other desires can receive fulfillment from this world, and over the course of reincarnations you have exhausted them all: desires for honor, money, corporeal pleasures, and knowledge have already more or less developed.

Now a desire for the spiritual awakens in you, a desire that can be filled only by the light, and it is precisely this desire that forces you to work now, to come here, and so on. Now you are working with this point; you feel it as the greatest lack of fulfillment, or at least a lack more pressing than the need for sleep, rest, and the like.

We are tasked with developing this point through the means of the surrounding light, not by suffering. If you take the will to receive for your own sake and give it suffering, then it begins to look for a way out, and, in its search, it turns to the point in the heart, which appears to it as the only thing that sufferings have not touched. Then it identifies itself with this point and wants, as if under its protection, to escape from suffering into the spiritual world.

The path of suffering is very long and painful. If, however, I myself develop this point so that it becomes greater and more important than all the other desires, then I will not need suffering. This, essentially, is what actually happens with us, with the whole nation.

If we resort to the approach called “the path of Torah” and develop this point in the heart, then we will not need all the sufferings that the Creator sends us.

On His part there is no other intention besides the plan of creation: to bring us to perfection and eternity. If we ourselves want to do this, then the need for blows disappears.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Question: Do we have to accept suffering and continue working?

Answer: You must not accept suffering. You need to figure out with whom you are currently identifying right now. If you agree with suffering, it means that you remain in the Klipa since now suffering is separating you from the Creator. That is, the sensation of suffering is a sign of connection with the Klipa.

Question: It seems like a vicious cycle. How can we break it?

Answer: Go and search. You have to seek the Creator’s greatness above the Klipa. This is called raising the Creator above Pharaoh and seeing that He is the winner. The entire war, the ten plagues within ten properties, in ten Sefirot, takes place inside a person because there is no Klipa (evil inclination) or Kedusha (holiness) outside of man. It is the result of his internal analysis.

A person who wants to follow the path of Baal HaSulam but does not try to realize it for the sake of others, does not try his best to sustain the group, even in the most artificial form, does not seek to give as much as possible to others or to expand the circle, if he does not do all this, even if he has no inner drive, he must do so simply to survive, he has no choice.

Those who do not engage in dissemination disappear from the sphere of Kabbalah, deteriorate with nothing left of them. It is hard for us to understand this; we are not privy to the upper calculations, and why this is happening. We must fulfill our mission.
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From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

Question: In Rabash’s article “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?” it is written that Maror (bitterness) can only be felt during an ascent. How can one make use of this, if it is at all possible?

Answer: Pharaoh and the Creator are both revelations. One cannot be revealed without the other. Sometimes, the Creator seems to be revealed separately, and at times Pharaoh seems to be revealed separately, but this is not so because each of them is the complete opposite of the other.

Pharaoh is the reverse side (Achoraim) of the Creator, and the Creator is the reverse side of Pharaoh. This is just like the relationship between pleasure (Oneg) and affliction (Nega). Therefore, when Pharaoh is revealed, in principle, I should rejoice that through him, through all his thoughts and impulses, the Creator is essentially being revealed.

Pharaoh is everything that contradicts the Creator: “Why do you need the Creator? Does He even exist? What will you gain from having a connection with Him? Why do you need precisely such a connection that is not based on simply receiving from Him? If it is about receiving, then please, yes, He truly exists, take and receive. But who is the Creator that I should obey His voice? Precisely His voice?” And so on.

Thus, with the exception of the blessing, that is, with the exception of acting for the sake of bestowal, Pharaoh can seemingly do everything that the Creator does. The system of impure forces (Klipa) stands opposite the system of holiness (Kedusha) right up to the end of correction. Anything that is first revealed in the Klipa is practically equivalent to what exists in holiness, to such an extent that you are given everything except one thing: to be like the Creator.

“What will you gain from this? Take as much as you want for yourself.” It is as if you constantly choose something that has no logical justification—to be like Him. And all the forces, all the fulfillments that do not relate to this quality of “like Him,” Pharaoh gives you: magnificent cities, fulfillments, everything—except this one point.

This is why it speaks of a fundamental concept. It is not an evil force, not Amalek, not Haman; it is the Klipa opposite the Creator. If you obey Pharaoh’s voice instead of the Creator’s voice, then you have everything and do not feel any enslavement. You have beautiful cities and everything else. If you do not wish to leave Egypt, take everything, it is yours.

Question: Can a person distinguish the voice of Pharaoh from the voice of the Creator?

Answer: Yes.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

Question: Why do Baal HaSulam and his predecessors place special emphasis on Passover?

Answer: Kabbalists never deal with history. In spirituality, there is no concept of time, which is the notion from which our understanding of various processes derives.

In spirituality, there are levels, degrees from this world leading to the end of correction, and each of the 620 degrees radiates a certain state into this world. All the states that exist in spirituality on these 620 degrees must also be realized in this world, and moreover, only once.

If something has already occurred on the inanimate level (Domem), that is, in the material world, then it does not need to be repeated a second time. For example, we physically were in Egypt, we exited Egypt, and now we do not need to repeat this. Everyone who now exits their inner Egypt into spirituality, into what is called the Land of Israel (Eretz Israel), does not need to do this physically, since we have already performed it in a physical form in previous incarnations.

However, in spirituality, there is no degree more significant than the very first one because ascending it is the most difficult. One must endure the Egyptian exile, the plagues, the splitting of the Red Sea (Final Sea,Yam Suf), the receiving of the Torah, 40 years of wandering in the desert, the seven nations and Amalek before entering the Land of Israel. This is a very difficult process.

In spirituality, if we view it from the perspective of the laws of time, ascending from one degree to another may take a relatively short time, whereas transitioning from the material world to spiritual requires years.

This is indeed a very unpleasant period for a person: he is in this world and still feels nothing and sees nothing of the spiritual world. There is nowhere in particular for one to run, yet a person holds themself in the darkness and needs all kinds of devices to prepare a little more, to add intention, to make an effort. One constantly needs some support to rely on.

But in spirituality, the path is already laid. There we see and feel that no one needs to persuade or strengthen you. Therefore, Kabbalists single out Passover because it stands directly before the most difficult decision, the one linked to the inner workings of each individual soul.

Any suffering a person experiences is, in essence, suffering from darkness, from the lack of light. Every impulse and every thought that has ever arisen in a person, joins the others. This accumulates not only now, when we sit with a book, but it pertains to the cumulative treasury of all our incarnations. Passover, in essence, draws a definitive line and pulls a person out from beneath the Machsom. That is why Passover is a symbol of such unique significance.

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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”